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Relevant bibliographies by topics / Protagoras (Plato)

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Academic literature on the topic 'Protagoras (Plato)'

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Published: 4 June 2021

Last updated: 17 February 2022

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Journal articles on the topic "Protagoras (Plato)"

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Čelutka, Simas. "PROTAGORO RELIATYVIZMAS: FRAGMENTŲ ANALIZĖ." Problemos 83 (January 1, 2013): 49–61. http://dx.doi.org/10.15388/problemos.2013.0.834.

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Darbe analizuojama Protagoro filosofijos visuma, ypatingą dėmesį kreipiant į garsųjį homo mensura fragmentą. Pastarąjį nagrinėjant pasitelkiami svarbūs filologiniai patikslinimai, kuriais remiantis daroma išvada, jog iš homo mensura fragmento negalima išvesti etinio ar politinio reliatyvizmo: iš jo logiškai plaukia tik perceptyvinis reliatyvizmas. Taip pat parodoma, jog protagoriškąjį perceptyvinį reliatyvizmą galima suvokti tiek objektyvistiškai, tiek subjektyvistiškai. Darbe mėginama argumentuoti, jog Protagoro mąstymui didelę įtaką turėjo Hėrakleito ir Parmenido filosofijos. Nurodoma, kuriose vietose Platonas ir Aristotelis netiksliai suprato svarbiausią Protagoro ištarą, sykiu reabilituojant homo mensura fragmentą nuo kaltinimų savęs paneigimu. Grindžiama mintis, jog Protagoras buvęs ne ateistas, o subjektyvus agnostikas.Protagorean Relativism: An Analysis of the FragmentsSimas Čelutka SummaryThe article provides an analysis of Protagorean philosophy, concentrating on his famous homo mensura fragment. The examination is supported by significant philological clarifications, which eventually lead to the conclusion that ethico-political relativism does not follow from homo mensura fragment: only perceptual relativism logically follows. The argument goes on to show that Protagorean perceptual relativism may be understood both objectively and subjectively. The Heraclitean and Parmenidean influences upon Protagoras’ thought are also indicated. It is consequently shown how Plato and Aristotle misunderstood the central thesis of Protagoras, at the same time retrieving the homo mensura fragment from charges of self-refutation. It is also argued that Protagoras should not be called an “atheist”, but only a “subjective agnostic”.

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Whall, Mary B., Karen Bell, and Stanley Lombardo. "Plato: Protagoras." Classical World 87, no. 6 (1994): 508. http://dx.doi.org/10.2307/4351570.

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Whall, Mary B., and C. C. W. Taylor. "Plato: Protagoras." Classical World 87, no. 6 (1994): 509. http://dx.doi.org/10.2307/4351572.

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Joyal, Mark. "Plato: Protagoras." Mouseion: Journal of the Classical Association of Canada 9, no. 3 (2009): 346–49. http://dx.doi.org/10.1353/mou.2009.0015.

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Piazza, Mario. "PLATO AND THE DICE: A REASSESSMENT OF THEAETETUS 154A–155D." Cambridge Classical Journal 58 (November 26, 2012): 231–56. http://dx.doi.org/10.1017/s1750270512000085.

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This paper focuses on the pair of philosophical puzzles, in the first section of Plato's Theaetetus, concerning the comparison between cardinalities and sizes. My initial task is to analyse some difficulties and distractions which affect our understanding of the argumentation that Socrates puts forward on Protagoras' behalf. I then offer a revised interpretation that integrates the puzzles with the rest of the Protagorean/Heraclitean theory. The emerging discussion, far from being a bridging passage or detour, is a unit with its own specific identity. Its goal is to stretch the Protagorean/Heraclitean metaphysics of events to a new limit: the dematerialisation of change. Change may also be the simple effect of quantitative comparisons as such. At the same time, important traces of Plato's indirect move against Protagoras are detected: the conceivability itself of this Protagorean view descends from a common application of mathematics.

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Keeling, Evan. "Plato, Protagoras, and Predictions." Journal of the History of Philosophy 58, no. 4 (2020): 633–54. http://dx.doi.org/10.1353/hph.2020.0070.

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BRANCACCI, ALDO. "LA “DOTTRINA RISERVATA” DI PROTAGORA (PLAT. THEAET. 152c7-E1)." Méthexis 24, no. 1 (March 30, 2011): 87–108. http://dx.doi.org/10.1163/24680974-90000580.

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In modern studies it has been largely denied that the so-called “secret doctrine” (which would be more correct to call “private teaching”) of the Theaetetus can be traced back to Protagoras. However, reasons why this doctrine can not be his own, have never been explained. At the same time, an appropriate justification of the hypothesis that it would be considered a pure Platonic creation has never been offered, nor was explained why it would be attributed to followers of Protagoras, but not to Protagoras himself. This article examines the Platonic text in an analytical way, shows how Plato repeatedly attributes to the sophist of Abdera the content of this doctrine, and, based on fragments of Protagoras and other doctrines related to him by ancient sources, it is evident that nothing in Protagorean concepts comes into conflict with Theaetetus so-called “secret doctrine”, and how actually is completely coherent with it.

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Wolfsdorf, D. "The historical reader of Plato's Protagoras." Classical Quarterly 48, no. 1 (May 1998): 126–33. http://dx.doi.org/10.1093/cq/48.1.126.

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The popular question why Plato wrote dramatic dialogues, which is motivated by a just fascination and perplexity for contemporary scholars about the unique form of the Platonic texts, is confused and anachronistic; for it judges the Platonic texts qua philosophical texts in terms of post–Platonic texts not written in dramatic dialogic form. In comparison with these, the form of Platos early aporetic dialogues is highly unusual. Yet, in its contemporary milieu, the form of Platonic literature is relatively normal. Dramatic dialogue was the most popular form of Attic literature in the late fifth and fourth centuries. This explains why Plato wrote dramatic dialogues.

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Sentesy, Mark. "Community with Nothing in Common?" Epoché: A Journal for the History of Philosophy 25, no. 1 (2020): 155–83. http://dx.doi.org/10.5840/epoche2020107166.

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The Protagoras examines how community can occur between people who have nothing in common. Community, Protagoras holds, has no natural basis. Seeking the good is therefore not a theoretical project, but a matter of agreement. This position follows from his claim that “man is the measure of all things.” For Socrates community is based on a natural good, which is sought through theoretical inquiry. They disagree about what community is, and what its bases and goals are. But Plato illustrates the seriousness of Protagoras’s position through the repeated breakdown of their conversation. The dialogue leads us to question both speakers’ assumptions about community. Socrates must face the problem that not everything can be brought to language. Protagoras must recognize that there is a basis of community even in what cannot be shared. Community is grounded in an event that is both natural and not up to us, and cultural and articulate.

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Bazhenova, E. A. "On the Authenticity of Protagoras’ Myth and its Role in Plato’s Protagoras." Siberian Journal of Philosophy 17, no. 1 (2019): 176–84. http://dx.doi.org/10.25205/2541-7517-2019-17-1-176-184.

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The article discusses the thesis according to which Protagoras’ myth in the dialogue of the same name by Plato originates in its core from the historical Protagoras. Although the author aligns with this thesis’ supporters, the analysis of the myth in the context of the dialogue as a whole, including dramatic features of the latter, allows her to presume that the myth is intended not so much to convey the views of the famous sophist as to contribute to the creation of the satirical image of his through which Plato ridicules Protagoras’ philosophical and pedagogical ambitions.

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Dissertations / Theses on the topic "Protagoras (Plato)"

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Lee, Hangyoo. "Die sophistische Rechtsphilosophie in den platonischen Dialogen Protagoras, Theaitetos und Gorgias Protagoras, Hippias von Elis, Gorgias, Polos, Kallikles /." [S.l. : s.n.], 2005. http://www.bsz-bw.de/cgi-bin/xvms.cgi?SWB11675447.

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Rodriguez, Evan. "Making sense of Socrates in a dialogue of contradictions studies in Plato's Protagoras /." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1439.

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Kopman, Adam. "Plato's conception of philosophy: Socratic rhetoric in the Protagoras and the Gorgias." Thesis, Boston University, 1998. https://hdl.handle.net/2144/27690.

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Divenosa, Marisa. "Discours, action et temps chez Protagoras d'Abdère." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3008.

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Héritier des présocratiques et des conceptions homériques sur la valeur du discours, Protagoras place l'homme au centre d'un monde en devenir constant, dans lequel la connaissance du kairos guide la production discursive comme l'action.La reconstruction de la pensée de Protagoras d'Abdère requiert d'abord de le situer dans son contexte historique pour dégager les tensions qui existent parmi les intellectuels de l'époque au sujet des trois éléments qui permettent cette reconstruction : le discours (logos), l'action (pragma, chrèma, praxis), le temps (chronos, kairos).Les aspects gnoséologiques et ontologiques sont soulignés dans la doctrine de l'homo mensura. La position de Protagoras relativement à la valeur du logos insiste sur l'importance des éléments relatifs à chaque situation pour la détermination de ce qui est prédiqué au moment de sa prédication. L'aspect éthique est, à son tour, déterminé par cette réalité humaine. Si une axiologie est possible elle doit nécessairement dériver de l'expérience (askesis) de l'homme et être adéquate aux besoins et aux objectifs de la société dans laquelle il se trouve.Deux facteurs déterminent principalement l'homme : la réalité sociale en perpétuel devenir et l'expérience particulière des individus soumise elle aussi au devenir en sorte que selon Protagoras l'homme se construit constamment dans une double dimension temporelle, diachronique et synchronique.L'influence des positions du sophiste sur les philosophes (Platon et Aristote) comme sur les orateurs (Isocrate) postérieurs à Protagoras confirme la reconstruction de la pensée de l'Abdéritain
The legacy of the presocratic and homeric thinking is present in Protagoras' conception of language. He places man in the center of a world constantly changing, in which knowledge of kairos is a guide for discursive production, as well as for action. The reconstruction of the thinking or Protagoras of Abdera requires to place it in its historical context to understund the tensions among the intellectuals of his time. This reconstruction will be done in three axis: speech (logos), action (pragma, praxis), time (chronos, kairos). The epistemological and ontological aspects are emphasized in the doctrine of man-mesure. Protagoras' position on the value of logos stresses the importance of situational factors to determine what is properly predicated. Man is also determined by two other variables: the social reality in constant evolution and the specific experience of individual subjects. Protagoras thinks that man builts this reality in a double temporal dimension: diachronic and synchronic. We can confirm our conclusions in the thought of later philosophers (Plato and Aristotle) and orators (Isocrates)

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Leibowitz, Lisa Shoichet. "On hedonism and moral longing the Socratic critique of sophistic education in Plato's "Protagoras" /." Diss., Connect to online resource - MSU authorized users, 2006.

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Blank, Ryan Alan. "Overcoming the 5th-Century BCE Epistemological Tragedy: A Productive Reading of Protagoras of Abdera." Scholar Commons, 2014. https://scholarcommons.usf.edu/etd/5186.

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This thesis argues that the most prominent account of Protagoras in contemporary rhetorical scholarship, Edward Schiappa's Protagoras and Logos, loses critical historiographical objectivity in Platonic overdetermination of surviving historical artifacts. In the first chapter, I examine scholarship from the past thirty years to set a baseline for historiographical thought and argue that John Muckelbauer's conception of productive reading offers the best solution to the intellectual and discursive impasse in which contemporary Protagorean rhetorical theory currently resides. The second chapter explains the pitfalls of Platonic overdetermination and the ways in which Plato himself was inextricably situated within an ideological blinder, from which fair treatment of competing philosophical ideology becomes impossible. Finally, I argue for a historical Protagoras free of Platonic overdetermination by looking to Mario Untersteiner's 1954 Sophists. Untersteiner looks to Plato not for an accurate historical account, but for insight into why the great philosopher found the sophists to be such great perturbations. Rediscovering Protagoras through a Sophistic paradigm, I hope to open space for new, productive discourse on the first Sophist.

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Miranda, Marcos Tadeu Neira. "Virtude e conhecimento no Prótagoras de Platão." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-31082018-115459/.

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Do conjunto dos chamados primeiros diálogos de Platão, o Protágoras destaca-se como a obra em que é apresentada mais sistematicamente a doutrina conhecida como intelectualismo ético. Grosso modo, trata-se de compreender os temas éticos, como as virtudes ou excelências morais (justiça, piedade, sabedoria, temperança e coragem), exclusivamente como resultado de um processo cognitivo; em outros termos, trata-se de afirmar que os assuntos éticos para uma correta apreciação exigem a consideração de um tipo de conhecimento, que, sob esse diapasão, mostrar-se-á como o conhecimento do bem. O final do Protágoras apresenta esse ponto com clareza. Ali, as virtudes discutidas ao longo do diálogo são, a rigor, uma só coisa, a saber, conhecimento. A doutrina ética intelectualista conduz a consequências que não deixaram de ser exploradas por Platão nos primeiros diálogos, notadamente no Protágoras. Primeiramente, reduz-se com isso a multiplicidade das manifestações da excelência humana à posse de um conhecimento, problema que deixará sua herança à literatura antiga e que chega aos estudos eruditos contemporâneos como a questão da unidade das virtudes; em segundo lugar, o papel destacado do conhecimento na compreensão da vida ética requer a compreensão da relação deste com outros elementos fundamentais e reconhecidos, igualmente decisivos para a alma humana e para determinação das ações, como os apetites e as paixões. Este último ponto surge devido à constatação abundante nos diálogos da primeira fase de Platão, corroborada exemplarmente pelo Protágoras, de que o conhecimento é condição não apenas necessária, mas também suficiente para a obtenção e o exercício das virtudes, de modo que nenhum elemento extracognitivo (como o são paixões e apetites) é capaz de desviar a rota de ação indicada pelo conhecimento. Sendo o conhecimento do bem que caracteriza a virtude, hegemônico quando presente na alma humana, qual papel, portanto, seria reservado para paixões e apetites na ética dos primeiros diálogos? Uma doutrina que articula esses dois pontos é avançada no Protágoras, sendo este o diálogo que sistematiza e aprofunda as teorias socráticas presentes nos demais diálogos do conjunto. Nesse sentido, proponho um exame da relação entre virtude e conhecimento no Protágoras, dividido em duas partes: a primeira parte lidando mais diretamente com o problema da unidade das virtudes, enquanto a segunda investigará o sentido do intelectualismo ético segundo a relação entre conhecimento e elementos não cognitivos, parte na qual o exame de uma virtude particular receberá destaque: a coragem.
Among Platos first dialogues, the Protagoras stands out as the work in which the so called ethical intellectualism is exposed in the most systematic manner. Roughly, in ethical intellectualism, ethical themes such as virtues or moral excellences (justice, piety, wisdom, temperance and courage) are defined exclusively as the result of a cognitive process; in other terms, for ethical matters to be correctly understood, a certain knowledge must be considered; in this case, knowledge of the good. This point is made clear at the end of the Protagoras: all virtues discussed throughout the dialogue are strictly one thing, namely knowledge. The consequences of the intellectualist ethical doctrine were also explored by Plato in his first dialogues, especially in the Protagoras. First, the multiplicity of different manifestations of human excellence are thus reduced to the possession of a knowledge, a problem that was thoroughly explored in ancient literature and resulted, contemporarily, in the question of the unity of virtue. Secondly, the central role of knowledge in the comprehension of the ethical life requires the comprehension of the relation between knowledge and other admittedly fundamental aspects such as appetites and passions that are decisive to the human soul and crucial to determine ones actions. This latter point arises from the abundant observation in Platos first dialogues, especially in the Protagoras, that knowledge is not only a necessary condition but also a sufficient condition to obtain and exercise virtue in such a way that no extracognitive element (such as passions and appetites) is able to interfere in the path of action indicated by knowledge. If knowledge of the good is what defines virtue and if it is hegemonic when present in the human soul, what role is left to passions and appetites in the ethics of the first dialogues? These two points are articulated in the doctrine that is exposed in the Protagoras, a dialogue that deepens and systematizes Socrates theories discussed in the other dialogues from this period. Therefore, I intend to examine the relation between virtue and knowledge in the Protagoras. This work is divided in two parts: in the first, I deal with the problem of the unity of virtues; in the second part, I investigate the meaning of ethical intellectualism in view of the relation between knowledge and non-cognitive elements, and one particular virtue shall be examined: courage.

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Anderson, Silvia Maria Marinho Galvao. "A Ode a Escopas no Protágoras de Platão. Discursos sobre a Arete." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8143/tde-25062012-142857/.

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A presente pesquisa tem por finalidade o estudo da Ode a Escopas de Simônides no Protágoras de Platão. Ao longo do diálogo a distinção entre o discurso sofístico e filosófico é destacada por Sócrates. Seções dialéticas, cujo objeto de estudo é a areté, são intercaladas com seções retóricas, nas quais a areté política é abordada. Enquanto nas primeiras há a investigação da excelência humana, nas seções sofísticas, a investigação recai sobre o nómos cívico. O poema de Simônides louva o homem são, que age de acordo com o nómos, em oposição ao homem moralmente irrepreensível. Por meio da análise que Sócrates faz do poema, o discurso poético é equiparado ao retórico. Conclui-se que o discurso dialético é o único método por meio do qual é possível chegar à verdadeira areté.
The present research has the aim of studying Simonides Ode to Scopas in Platos Protagoras. Throughout the dialogue the difference between sophistic and philosophic discourse is highlighted by Socrates. Dialectic sections which study the areté, are intermingled with rhetorical sections in which political areté is approached. While in the former, human excellence is examined, in the sophistic sections the investigation is upon civic nómos. Simonides poem praises the healthy man that acts according to the nómos, as opposed to the morally irreprehensible man. Through Socrates analysis of the poem, poetic discourse is compared to the rhetorical one. It can be concluded that dialectic discourse is the only method through which it is possible to reach the truth of areté.

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Storey, Damien. "Mere appearances : appearance, belief, & desire in Plato's Protagoras, Gorgias, & Republic." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:b13abb0f-978d-4b70-ab01-7c5a4ef448a4.

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This thesis examines the role appearances play, with notable continuity, in the psychology and ethics of Plato's Protagoras, Gorgias, and Republic. Common to these dialogues is the claim that evaluative appearances are almost invariably false: what appears to be good or bad is typically not in fact so and what is good or bad typically does not appear so. I argue that this disparity between apparent and real value forms the basis of Plato's diagnoses of a wide range of practical errors: psychological phenomena like akrasia, mistaken conceptions of the good like hedonism, and the influence of cultural sources of corruption like oratory, sophistry, and poetry. It also, relatedly, forms the basis of his account of lower passions like appetite, anger, or fear. Such passions are especially prone to lead us astray because their objects -- appetitive pleasures like food, drink, or sex, for example -- present especially deceptive appearances. One of the principal aims of this thesis is to show that this presents a significant point of agreement between the psychologies of the Protagoras, Gorgias, and Republic. In all three dialogues, I argue, motivational errors result from a specific kind of cognitive error: the uncritical acceptance of appearances. Plato's early and middle psychologies differ in their account of the subject of this error -- in the Protagoras and Gorgias, the whole person; in the Republic, the appetitive or spirited part of a person's soul -- but not in their basic theory of how our passions arise or, crucially, why they are liable to motivate us towards harmful ends.

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Vendetti, Rebecca A. "What Eros and Anamnesis Can Tell Us About Knowledge of Virtue in Plato's Protagoras, Symposium, and Meno." Thesis, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20648.

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The goal of this thesis is ultimately to answer the two questions raised and left unresolved in Plato’s Protagoras: What is virtue? Is virtue teachable? Following the dramatic order of Plato’s dialogues as outlined by Catherine Zuckert, I intend to show that the Meno returns to the issues raised and left unresolved in the Protagoras, but now with the idea of recollection. My intention is to look at how the idea of recollection, developed and associated with eros in the intervening dialogues, can help explain the nature of virtue and its teachability. I believe that we can come to answer both questions, “What is virtue?” and “Is virtue teachable?” posed in the Protagoras and the Meno by drawing on the ideas of anamnesis and eros as they appear in the Meno, Phaedrus, and Symposium.

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Books on the topic "Protagoras (Plato)"

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Plato. Protagoras. Indianapolis: Hackett Pub. Co., 1992.

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Plato. Protagoras. Oxford: Clarendon Press, 1991.

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Plato. Protagoras. Göttingen: Vandenhoeck & Ruprecht, 1999.

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Plato. Protagoras. Oxford: Oxford University Press, 2009.

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Balaban, Oded. Plato and Protagoras: Truth and relativism in ancient Greek philosophy. Lanham, Md: Lexington Books, 1999.

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Plato. Plato's Protagoras: Translation, commentary, and appendices. Lanham, Md: Rowman & Littlefield Publishers, 2010.

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Plato. Protagoras, Philebus, and Gorgias. Amherst, N.Y: Prometheus Books, 1996.

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Seeck, Gustav Adolf. Nicht-Denkfehler und natürliche Sprache bei Platon: Gerechtigkeit und Frömmigkeit in Platons Protagoras. München: Verlag C.H. Beck, 1997.

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Nicholas, Denyer, ed. Plato: Protagoras. Cambridge: Cambridge University Press, 2008.

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Balaban, Oded. Plato and Protagoras. Lexington Books, 1999.

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Book chapters on the topic "Protagoras (Plato)"

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Manuwald, Bernd. "Platon Oder Protagoras?" In Λhnaika, 103–31. Wiesbaden: Vieweg+Teubner Verlag, 1996. http://dx.doi.org/10.1007/978-3-663-12216-6_6.

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Yi, Gang. "Eine Zwei-Ebenen-Struktur des Hedonismus im Protagoras." In Die Unbeherrschtheit bei Platon, 129–68. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05629-0_6.

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Yi, Gang. "Eine neue Lösung des Problems zur Ablehnung der Akrasia im Protagoras." In Die Unbeherrschtheit bei Platon, 169–87. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05629-0_7.

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"Protagoras." In Plato: The Man and His Work (RLE: Plato), 249–76. Routledge, 2013. http://dx.doi.org/10.4324/9780203101377-15.

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"Protagoras." In Oxford World's Classics: Plato: Protagoras. Oxford University Press, 1996. http://dx.doi.org/10.1093/oseo/instance.00246979.

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"Protagoras." In Oxford World's Classics: Plato: Selected Myths. Oxford University Press, 2004. http://dx.doi.org/10.1093/oseo/instance.00246987.

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"Education, teaching and training: Protagoras." In Plato 's Metaphysics of Education (RLE: Plato), 33–41. Routledge, 2013. http://dx.doi.org/10.4324/9780203100585-10.

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"Protagoras: virtue as knowledge." In Plato and the Socratic Dialogue, 210–57. Cambridge University Press, 1997. http://dx.doi.org/10.1017/cbo9780511585579.009.

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Moore, Christopher. "Critias in Plato’s Protagoras:." In Athletics, Gymnastics, and Agon in Plato, 67–86. Parnassos Press - Fonte Aretusa, 2020. http://dx.doi.org/10.2307/j.ctv1fkgc3p.9.

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"Introduction Protagoras, Plato and Relativism." In Protagoras and the Challenge of Relativism, 13–30. Routledge, 2016. http://dx.doi.org/10.4324/9781315602622-5.

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